glbt

by Mark S. King: The Private War That Killed Spencer Cox

“My most courageous self, the best man that I’ll ever be, lived more than two decades ago during the first years of a horrific plague… I miss the man I was forced to become.”

– “Once, When We Were Heroes,” 2007

AIDS did not kill Spencer Cox in the first, bloodiest battles of the 1980’s. It spared him that.

The reprieve allowed Spencer’s brilliance as co-founder of the Treatment Action Group(TAG) to forge new FDA guidelines for drug approval and help make effective HIV medications a reality, saving an untold number of lives.

Such triumph by a man still in his twenties might have signaled even greater achievements ahead. Instead, Spencer found himself adrift in the same personal crisis as many of his contemporaries, who struggled for a meaningful existence after years of combating the most frightening public health crisis of modern times.

Gay activists like Spencer were consumed by AIDS for so many gruesome years that many of them were shocked, once the war abated, to see how little around them had changed. Climbing from the trenches, they saw a gay culture that must have seemed ludicrous, packed with the same drug addictions, sexual compulsions and soulless shenanigans that AIDS, in its singular act of goodwill, had arrested for a decade or so.

They found themselves in a world in which no one wants to see battle scars, where intimacy is manufactured on keyboards and web sites, where any sense of community had long since faded from the AIDS organizations and now only makes brief appearances in 12-step meetings, or as likely, in the fraternity of active crystal meth addicts chasing deliverance in a dangerous shell game of bliss and desolation.

The dark allure of meth, a drug so devoured and fetished by gay men today that it is now aleading indicator of new HIV infections, enticed Spencer at some point along the way. The drug is known to whisper empty promises about limitless power and sexual escape, while calming the addict’s ghosts and sorrows for miserably brief periods of time.

When Spencer Cox died on December 18, 2012, in New York City, the official cause of death was AIDS-related complications, which is understandable if post-traumatic stress, despair and drug addiction are complications related to AIDS.

Spencer believed that this connection exists. His own writings for the Medius Institute for Gay Men’s Health (an organization he co-founded after his work with TAG) focus on exactly the issues that were distressing him personally: Crystal meth abuse. Loneliness. Risk taking. Feelings of confusion after years of accomplishment and purpose.

In retrospect you can read his work and break the private code written between the lines. It spells out “HELP ME.”

Spencer’s life during this period and beyond was difficult, by many accounts. The Medius Institute failed due to a lack of funding, defeating Spencer’s effort to address mental health issues among gay men. His drug addiction spiraled and ebbed and raged again, until he finally retreated to Georgia to live with family for a few years.

When Spencer returned to New York City last September, many of his closest friends had lost track of him. There is uncertainty about his last months, and no evidence that his addiction was active, but what little medication compliance he managed had been abandoned completely, setting the stage for his final hospitalization.

Spencer Cox died without the benefit of the very drugs he had helped make available to the world. He perished from pneumonia, in an ironic clinical time warp that transported him back to 1985. It was as if, having survived the deadliest years of AIDS, having come so close to complete escape, Spencer was snatched up by the Fates in a vengeful piece of unfinished business.

AIDS has always been creative in its cruelty. And it has learned to reach through the decades with the second-hand tools of disillusionment and depression and heart-numbing traumas. Or, perhaps, using the simple weapon of crystal meth, with all of its seductions and deceits.

Yes. There are many complications related to AIDS.

To consider “survivor’s guilt” the culprit behind the death of Spencer Cox is a popular explanation but not necessarily an accurate one. That condition suggests surviving when other, presumably worthier people, did not. Sometimes guilt has nothing to do with it.

For many of our AIDS war veterans, the real challenge today is living with the horror of having survived at all.

Mark

(PHOTO CREDIT: Walter Kurtz)

When Same-Sex Marriage Was a Christian Rite →

Contrary to myth, Christianity’s concept of marriage has not been set in stone since the days of Christ, but has constantly evolved as a concept and ritual. Prof. John Boswell, the late Chairman of Yale University’s history department, discovered that in addition to heterosexual marriage ceremonies in ancient Christian church liturgical documents, there were also ceremonies called the “Office of Same-Sex Union” (10th and 11th century), and the “Order for Uniting Two Men” (11th and 12th century).

These church rites had all the symbols of a heterosexual marriage: the whole community gathered in a church, a blessing of the couple before the altar was conducted with their right hands joined, holy vows were exchanged, a priest officiatied in the taking of the Eucharist and a wedding feast for the guests was celebrated afterwards. These elements all appear in contemporary illustrations of the holy union of the Byzantine Warrior-Emperor, Basil the First (867-886 CE) and his companion John.

Original Article or

A Kiev art museum contains a curious icon from St. Catherine’s Monastery on Mt. Sinai in Israel. It shows two robed Christian saints. Between them is a traditional Roman ‘pronubus’ (a best man), overseeing a wedding. The pronubus is Christ. The married couple are both men.

Is the icon suggesting that a gay “wedding” is being sanctified by Christ himself? The idea seems shocking. But the full answer comes from other early Christian sources about the two men featured in the icon, St. Sergius and St. Bacchus, two Roman soldiers who were Christian martyrs. These two officers in the Roman army incurred the anger of Emperor Maximian when they were exposed as ‘secret Christians’ by refusing to enter a pagan temple. Both were sent to Syria circa 303 CE where Bacchus is thought to have died while being flogged. Sergius survived torture but was later beheaded. Legend says that Bacchus appeared to the dying Sergius as an angel, telling him to be brave because they would soon be reunited in heaven.

While the pairing of saints, particularly in the early Christian church, was not unusual, the association of these two men was regarded as particularly intimate. Severus, the Patriarch of Antioch (AD 512 - 518) explained that, “we should not separate in speech they [Sergius and Bacchus] who were joined in life”. This is not a case of simple “adelphopoiia.” In the definitive 10th century account of their lives, St. Sergius is openly celebrated as the “sweet companion and lover” of St. Bacchus. Sergius and Bacchus’s close relationship has led many modern scholars to believe they were lovers. But the most compelling evidence for this view is that the oldest text of their martyrology, written in New Testament Greek describes them as “erastai,” or "lovers”. In other words, they were a male homosexual couple. Their orientation and relationship was not only acknowledged, but it was fully accepted and celebrated by the early Christian church, which was far more tolerant than it is today.

Contrary to myth, Christianity’s concept of marriage has not been set in stone since the days of Christ, but has constantly evolved as a concept and ritual.

Prof. John Boswell, the late Chairman of Yale University’s history department, discovered that in addition to heterosexual marriage ceremonies in ancient Christian church liturgical documents, there were also ceremonies called the “Office of Same-Sex Union” (10th and 11th century), and the “Order for Uniting Two Men” (11th and 12th century).

These church rites had all the symbols of a heterosexual marriage: the whole community gathered in a church, a blessing of the couple before the altar was conducted with their right hands joined, holy vows were exchanged, a priest officiatied in the taking of the Eucharist and a wedding feast for the guests was celebrated afterwards. These elements all appear in contemporary illustrations of the holy union of the Byzantine Warrior-Emperor, Basil the First (867-886 CE) and his companion John.

Such same gender Christian sanctified unions also took place in Ireland in the late 12thand/ early 13th century, as the chronicler Gerald of Wales (‘Geraldus Cambrensis’) recorded.

Same-sex unions in pre-modern Europe list in great detail some same gender ceremonies found in ancient church liturgical documents. One Greek 13th century rite, “Order for Solemn Same-Sex Union”, invoked St. Serge and St. Bacchus, and called on God to “vouchsafe unto these, Thy servants [N and N], the grace to love one another and to abide without hate and not be the cause of scandal all the days of their lives, with the help of the Holy Mother of God, and all Thy saints”. The ceremony concludes: “And they shall kiss the Holy Gospel and each other, and it shall be concluded”.

Another 14th century Serbian Slavonic “Office of the Same Sex Union”, uniting two men or two women, had the couple lay their right hands on the Gospel while having a crucifix placed in their left hands. After kissing the Gospel, the couple were then required to kiss each other, after which the priest, having raised up the Eucharist, would give them both communion.

Records of Christian same sex unions have been discovered in such diverse archives as those in the Vatican, in St. Petersburg, in Paris, in Istanbul and in the Sinai, covering a thousand-years from the 8th to the 18th century.

The Dominican missionary and Prior, Jacques Goar (1601-1653), includes such ceremonies in a printed collection of Greek Orthodox prayer books, “Euchologion Sive Rituale Graecorum Complectens Ritus Et Ordines Divinae Liturgiae” (Paris, 1667).

While homosexuality was technically illegal from late Roman times, homophobic writings didn’t appear in Western Europe until the late 14th century. Even then, church-consecrated same sex unions continued to take place.

At St. John Lateran in Rome (traditionally the Pope’s parish church) in 1578, as many as thirteen same-gender couples were joined during a high Mass and with the cooperation of the Vatican clergy, “taking communion together, using the same nuptial Scripture, after which they slept and ate together” according to a contemporary report. Another woman to woman union is recorded in Dalmatia in the 18th century.

Prof. Boswell’s academic study is so well researched and documented that it poses fundamental questions for both modern church leaders and heterosexual Christians about their own modern attitudes towards homosexuality.

For the Church to ignore the evidence in its own archives would be cowardly and deceptive. The evidence convincingly shows that what the modern church claims has always been its unchanging attitude towards homosexuality is, in fact, nothing of the sort.

It proves that for the last two millennia, in parish churches and cathedrals throughout Christendom, from Ireland to Istanbul and even in the heart of Rome itself, homosexual relationships were accepted as valid expressions of a God-given love and committment to another person, a love that could be celebrated, honored and blessed, through the Eucharist in the name of, and in the presence of, Jesus Christ.